This stotram celebrates the auspicious quality (Kalyana Guna) of Mercy (Dayaa) of the Lord of Thiruvenkatam. Of All the Kalyana Gunaas of Venkataadhri Sekhara Vibhu, His Dayaa is the most important one for the uplift of the Chetanaas. The concept of Prapatthi and Thiruvenkatamudayaan’s Dayaa to realize the fruits of that Prapatthi is the subject of Sri Venkatanatha Kavi in this “Satakam”.

The structure of this stotram containing 108 slokas (one for each of the Divya Desa Archaa Murthys of Sriman Narayana perhaps) is extraordinarily impressive even by Swami Desikan’s standards of poetic excellence. Our Acharya has used ten plus different meters to compose the ten groups of slokas, each of which houses “ ten” slokas. The numbers of slokas and their poetic meters are as follows:

1. Slokaas 1-10: Anushtup meter
2. Slokaas 11-20: Aryaa meter
3. Slokaas 21-30: Oupacchandhasikam
4. Slokaas 31-40: Maalini
5. Slokaas 41-50: Mandhaakraanthaa
6. Slokaas 51-60: Nathkutakam
7. Slokaas 61-70: SikariNi
8. Slokaas 71-80: HariNi
9. Slokaas 81-90: Pruthvee
10. Slokaas 91-104: Vasantha Tilakaa
11. Slokaas 105& 106: Maalini again
12. Slokaas 107& 108: Sardhoola Vikriditham

In the tradition of Sri Sriraama DesikAcchAr Swamy, each set of the ten slokas have the essence of the ten Patthus of Thiruvaimozhi of Nammazhwaar.

According to this tradition, every set of ten reveals a particular meaning, which together covers the Ananatha KalyaaNa GuNams of the Lord of Thiruvenkatam. The ten meanings associated with the ten sets of ten slokas have been summarized by Srirama Desikaacchaar Swamy this way:

1. The Lord of Thiruvenkatam is the one, who can give Mokshaanugraham.
2. He comprehends everything and He is capable of carrying out whatever He chooses to do.
3. He destroys the enemies of those, who surrender unto Him and thereby seek His help.
4. He is the means for attaining ALL worthwhile goals.
5. He is the fruit of ALL worthwhile endeavours.
6. He can be reached easily thru the glorious means of Prapatthi.
7. He will rush to the help of the lowest and the highest with same speed, when they appeal to Him sincerely for help.
8. He is the Supreme Principle standing on top of Thiruvenkatam.
9. He is the one, who took the incarnations of Rama and Krishna.
10. He is the one, who can offer the happiness associated with Moksha right here on this earth.

Swami Desikan goes on to describe in detail the Anantha Kalyana Gunaas of Sriman Narayana in his Taatparya RatnaavaLi and Dramidopanishad Saaram. He is thus paying his tribute to Nammazhwaar’s Thiruvaimozhi in all of these three works. We will illustrate the ten essential meanings of Daya Satakam in the subsequent sections as revealed by Srirama Desikaacchaar Swamy in the tradition of his Achaarya, Navaneetham Krishnamaacchaar Swamy of Oppiliappan Koil.


Slokam 62

vivitsaa vetaalI vigama parishudhde.api hR^idaye
paTu pratyaahaara prabhR^iti puTapaaka prachakitaaH.
namants.h tvaaM naaraayaNa shikhari kuuTastha karuNe
nirudhda tvaddrohaa nR^ipati suta nItiM na jahati..62


Oh Consort of the Lord residing on top of NaarAyaNa Giri (NaarAyaNa SikharikooDasthE!) KaruNE! The uncontrollable desire for land, gold and women are like female goblins for men. One has to surrender all that one has for these female spirits. If one refuses, he will meet great dangers. Similarly, the fire of desire has to be fed with a lot of sacrifices.Otherwise, it will burn down all things. A lucky few chase away these ghosts and develop a blemish free heart. Even for those who have conquered their desires, the practise of Bhakthi yOgam with its difficult angams is not (PrANAyAmam, PrathyAhAram et al) easy. If the angams are difficult to master, one can sense the enormity of task in mastering the angi(Bhakthi yOgam). These saadhakAs give up therefore the upAyam of Bhakthi Yogam for Moksham and choose the easy to perform Prapatthi yOgam. After Prapatthi, they do not engage consciously in acts that are prohibited by Your Lord’s SaasthrAs. Even if they are exposed to some trespass over time, they receive a small punishment for that from the Lord and become pure. In their state of waiting for Moksham after their Prapatthi, they look like the prince, who is waiting to be crowned

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